“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the fire element as impermanent. If you ask why, it is because the fire element is empty of an essential nature. That which is the essential nature of the fire element is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the fire element is permanent or is impermanent. If the fire element itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the wind element as impermanent. If you ask why, it is because the wind element is empty of an essential nature. That which is the essential nature of the wind element is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the wind element is permanent or is impermanent. If the wind element itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the space element as impermanent. If you ask why, it is because the space element is empty of an essential nature. That which is the essential nature of the space element is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the space element is permanent or is impermanent. If the space element itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the consciousness element as impermanent. If you ask why, it is because the consciousness element is empty of an essential nature. That which is the essential nature of the consciousness element is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the consciousness element is permanent or is impermanent. If the consciousness element itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view ignorance as impermanent. If you ask why, it is because ignorance is empty of an essential nature. That which is the essential nature of ignorance is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that ignorance is permanent or is impermanent. If ignorance itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons of good families or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view formative predispositions as impermanent. If you ask why, it is because formative predispositions are empty of an essential nature. That which is the essential nature of formative predispositions is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that formative predispositions are permanent or are impermanent. If formative predispositions themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view consciousness as impermanent. If you ask why, it is because consciousness is empty of an essential nature. That which is the essential nature of consciousness is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that consciousness is permanent or is impermanent. If consciousness itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view name and form as impermanent. If you ask why, it is because name and form are empty of an essential nature. That which is the essential nature of name and form is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that name and form are permanent or are impermanent. If name and form themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the six sense fields as impermanent. If you ask why, it is because the six sense fields are empty of an essential nature. That which is the essential nature of the six sense fields is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the six sense fields are permanent or are impermanent. If the six sense fields themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view sensory contact as impermanent. If you ask why, it is because sensory contact is empty of an essential nature. That which is the essential nature of sensory contact is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that sensory contact is permanent or is impermanent. If sensory contact itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view sensation as impermanent. If you ask why, it is because sensation is empty of an essential nature. That which is the essential nature of sensation is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that sensation is permanent or is impermanent. If sensation itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view craving as impermanent. If you ask why, it is because craving is empty of an essential nature. That which is the essential nature of craving is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that craving is permanent or is impermanent. If craving itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view grasping as impermanent. If you ask why, it is because grasping is empty of an essential nature. That which is the essential nature of grasping is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that grasping is permanent or is impermanent. If grasping itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the rebirth process as impermanent. If you ask why, it is because the rebirth process is empty of an essential nature. That which is the essential nature of the rebirth process is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the rebirth process is permanent or is impermanent. If the rebirth process itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view birth as impermanent. If you ask why, it is because birth is empty of an essential nature. That which is the essential nature of birth is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that birth is permanent or is impermanent. If birth itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons of good families or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view aging and death as impermanent. If you ask why, it is because aging and death are empty of an essential nature. That which is the essential nature of aging and death is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that aging and death are permanent or are impermanent. If aging and death themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the perfection of generosity as impermanent. If you ask why, it is because the perfection of generosity is empty of an essential nature. That which is the essential nature of the perfection of generosity is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the perfection of generosity is permanent or is impermanent. If the perfection of generosity itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the perfection of ethical discipline as impermanent. If you ask why, it is because the perfection of ethical discipline is empty of an essential nature. That which is the essential nature of the perfection of ethical discipline is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the perfection of ethical discipline is permanent or is impermanent. If the perfection of ethical discipline itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the perfection of tolerance as impermanent. If you ask why, it is because the perfection of tolerance is empty of an essential nature. That which is the essential nature of the perfection of tolerance is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the perfection of tolerance is permanent or is impermanent. If the perfection of tolerance itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the perfection of perseverance as impermanent. If you ask why, it is because the perfection of perseverance is empty of an essential nature. That which is the essential nature of the perfection of perseverance is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the perfection of perseverance is permanent or is impermanent. If the perfection of perseverance itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the perfection of meditative concentration as impermanent. If you ask why, it is because the perfection of meditative concentration is empty of an essential nature. That which is the essential nature of the perfection of meditative concentration is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the perfection of meditative concentration is permanent or is impermanent. If the perfection of meditative concentration itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the perfection of wisdom as impermanent. If you ask why, it is because the perfection of wisdom is empty of an essential nature. That which is the essential nature of the perfection of wisdom is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the perfection of wisdom is permanent or is impermanent. If the perfection of wisdom itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the emptiness of internal phenomena as impermanent. If you ask why, it is because the emptiness of internal phenomena is empty of an essential nature. That which is the essential nature of the emptiness of internal phenomena is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the emptiness of internal phenomena is permanent or is impermanent. If the emptiness of internal phenomena itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the emptiness of external phenomena as impermanent. If you ask why, it is because the emptiness of external phenomena is empty of an essential nature. That which is the essential nature of the emptiness of external phenomena is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the emptiness of external phenomena is permanent or is impermanent. If the emptiness of external phenomena itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the emptiness of external and internal phenomena as impermanent. If you ask why, it is because the emptiness of external and internal phenomena is empty of an essential nature. That which is the essential nature of the emptiness of external and internal phenomena is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the emptiness of external and internal phenomena is permanent or is impermanent. If the emptiness of external and internal phenomena itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the emptiness of emptiness as impermanent. If you ask why, it is because the emptiness of emptiness is empty of an essential nature. That which is the essential nature of the emptiness of emptiness is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the emptiness of emptiness is permanent or is impermanent. If the emptiness of emptiness itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the emptiness of great extent as impermanent. If you ask why, it is because the emptiness of great extent is empty of an essential nature. That which is the essential nature of the emptiness of great extent is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the emptiness of great extent is permanent or is impermanent. If the emptiness of great extent itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the emptiness of ultimate reality as impermanent. If you ask why, it is because the emptiness of ultimate reality is empty of an essential nature. That which is the essential nature of the emptiness of ultimate reality is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the emptiness of ultimate reality is permanent or is impermanent. If the emptiness of ultimate reality itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the emptiness of conditioned phenomena as impermanent. If you ask why, it is because the emptiness of conditioned phenomena is empty of an essential nature. That which is the essential nature of the emptiness of conditioned phenomena is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the emptiness of conditioned phenomena is permanent or is impermanent. If the emptiness of conditioned phenomena itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the emptiness of unconditioned phenomena as impermanent. If you ask why, it is because the emptiness of unconditioned phenomena is empty of an essential nature. That which is the essential nature of the emptiness of unconditioned phenomena is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the emptiness of unconditioned phenomena is permanent or is impermanent. If the emptiness of unconditioned phenomena itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the emptiness of the unlimited as impermanent. If you ask why, it is because the emptiness of the unlimited is empty of an essential nature. That which is the essential nature of the emptiness of the unlimited is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the emptiness of the unlimited is permanent or is impermanent. If the emptiness of the unlimited itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the emptiness of that which has neither beginning nor end as impermanent. If you ask why, it is because the emptiness of that which has neither beginning nor end is empty of an essential nature. That which is the essential nature of the emptiness of that which has neither beginning nor end is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the emptiness of that which has neither beginning nor end is permanent or is impermanent. If the emptiness of that which has neither beginning nor end itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the emptiness of nonexclusion as impermanent. If you ask why, it is because the emptiness of nonexclusion is empty of an essential nature. That which is the essential nature of the emptiness of nonexclusion is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the emptiness of nonexclusion is permanent or is impermanent. If the emptiness of nonexclusion itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the emptiness of inherent nature as impermanent. If you ask why, it is because the emptiness of inherent nature is empty of an essential nature. That which is the essential nature of the emptiness of inherent nature is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the emptiness of inherent nature is permanent or is impermanent. If the emptiness of inherent nature itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the emptiness of all phenomena as impermanent. If you ask why, it is because the emptiness of all phenomena is empty of an essential nature. That which is the essential nature of the emptiness of all phenomena is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the emptiness of all phenomena is permanent or is impermanent. If the emptiness of all phenomena itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the emptiness of intrinsic defining characteristics as impermanent. If you ask why, it is because the emptiness of intrinsic defining characteristics is empty of an essential nature. That which is the essential nature of the emptiness of intrinsic defining characteristics is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the emptiness of intrinsic defining characteristics is permanent or is impermanent. If the emptiness of intrinsic defining characteristics itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the emptiness of that which cannot be apprehended as impermanent. If you ask why, it is because the emptiness of that which cannot be apprehended is empty of an essential nature. That which is the essential nature of the emptiness of that which cannot be apprehended is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the emptiness of that which cannot be apprehended is permanent or is impermanent. If the emptiness of that which cannot be apprehended itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the emptiness of nonentities as impermanent. If you ask why, it is because the emptiness of nonentities is empty of an essential nature. That which is the essential nature of the emptiness of nonentities is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the emptiness of nonentities is permanent or is impermanent. If the emptiness of nonentities itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the emptiness of essential nature as impermanent. If you ask why, it is because the emptiness of essential nature is empty of an essential nature. That which is the essential nature of the emptiness of essential nature is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the emptiness of essential nature is permanent or is impermanent. If the emptiness of essential nature itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the emptiness of an essential nature of nonentities as impermanent. If you ask why, it is because the emptiness of an essential nature of nonentities is empty of an essential nature. That which is the essential nature of the emptiness of an essential nature of nonentities is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the emptiness of an essential nature of nonentities is permanent or is impermanent. If the emptiness of an essential nature of nonentities itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the applications of mindfulness as impermanent. If you ask why, it is because the applications of mindfulness are empty of an essential nature. That which is the essential nature of the applications of mindfulness is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the applications of mindfulness are permanent or are impermanent. If the applications of mindfulness themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the correct exertions as impermanent. If you ask why, it is because the correct exertions are empty of an essential nature. That which is the essential nature of the correct exertions is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the correct exertions are permanent or are impermanent. If the correct exertions themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the supports for miraculous ability as impermanent. If you ask why, it is because the supports for miraculous ability are empty of an essential nature. That which is the essential nature of the supports for miraculous ability is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the supports for miraculous ability are permanent or are impermanent. If the supports for miraculous ability themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the faculties as impermanent. If you ask why, it is because the faculties are empty of an essential nature. That which is the essential nature of the faculties is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the faculties are permanent or are impermanent. If the faculties themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the powers as impermanent. If you ask why, it is because the powers are empty of an essential nature. That which is the essential nature of the powers is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the powers are permanent or are impermanent. If the powers themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the branches of enlightenment as impermanent. If you ask why, it is because the branches of enlightenment are empty of an essential nature. That which is the essential nature of the branches of enlightenment is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the branches of enlightenment are permanent or are impermanent. If the branches of enlightenment themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the noble eightfold path as impermanent. If you ask why, it is because the noble eightfold path is empty of an essential nature. That which is the essential nature of the noble eightfold path is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the noble eightfold path is permanent or is impermanent. If the noble eightfold path itself does not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the truths of the noble ones as impermanent. If you ask why, it is because the truths of the noble ones are empty of an essential nature. That which is the essential nature of the truths of the noble ones is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the truths of the noble ones are permanent or are impermanent. If the truths of the noble ones themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the meditative concentrations as impermanent. If you ask why, it is because the meditative concentrations are empty of an essential nature. That which is the essential nature of the meditative concentrations is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the meditative concentrations are permanent or are impermanent. If the meditative concentrations themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the immeasurable attitudes as impermanent. If you ask why, it is because the immeasurable attitudes are empty of an essential nature. That which is the essential nature of the immeasurable attitudes is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the immeasurable attitudes are permanent or are impermanent. If the immeasurable attitudes themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.
“Moreover, Kauśika, those sons or daughters of good families give instruction in the perfection of wisdom to those sons or daughters of good families, who are followers of the vehicle of the bodhisattva, like this: They teach, ‘Come here, child of a good family. You should cultivate the perfection of wisdom. Do not view the formless absorptions as impermanent. If you ask why, it is because the formless absorptions are empty of an essential nature. That which is the essential nature of the formless absorptions is a nonentity; that which is a nonentity is the perfection of wisdom; and in that which is the perfection of wisdom, it is not apprehended that the formless absorptions are permanent or are impermanent. If the formless absorptions themselves do not exist there, how could there be permanence or impermanence?’ Kauśika, those sons or daughters of good families who teach in that manner do not teach a reflection of the perfection of wisdom.